The following is the last few verses of Advaita Bodha Deepika, a classical vedanta text that summarises the theories and methods of vedanta. It was also a favourite text of Ramana Maharshi’s. Here is the culmination of the teaching, as stated in the last verses of Chapter 8.
(Note, if you are unsure about why this chapter starts in this way and why we are even discussing ‘extinguishing the mind’, have a look at this post here Advaita Bodha Deepika: Vital Teachings for Self-Realisation which explains the rationale behind this first question):
Disciple: How can the mind be extinguished?
Master: To forget everything is the ultimate means. But for thought, the world does not arise. Do not think and it will not arise. When nothing arises in the mind, the mind itself is lost. Therefore do not think of anything, forget all. This is the best way to kill the mind.
To forget everything is the ultimate means
D.: Has anyone else said so before?
M.: Vasishta said so to Rama thus: ‘Efface thoughts of all kinds, of things enjoyed, not enjoyed, or otherwise. Like wood or stone, remain free from thoughts.
Rama: Should I altogether forget everything?
Vasishta: Exactly; altogether forget everything and remain like wood or stone.
Rama: The result will be dullness like that of stones or wood.
Vasishta: Not so. All this is only illusion. Forgetting the illusion, you are freed from it. Though seeming dull, you will be the Bliss Itself. Your intellect will be altogether clear and sharp. Without getting entangled in worldly life, but appearing active to others remain as the very Bliss of Brahman and be happy.
Unlike the blue colour of the sky, let not the illusion of the world revive in the pure Ether of Consciousness-Self. To forget this illusion is the sole means to kill the mind and remain as Bliss.
Though Shiva, Vishnu, or Brahman Himself should instruct you, realisation is not possible without this one means. Without forgetting everything, fixity as the Self is impossible. Therefore altogether forget everything.’
…altogether forget everything and remain like wood or stone….Though seeming dull, you will be the Bliss Itself. Your intellect will be altogether clear and sharp.
D.: Is it not very difficult to do so?
M.: Though for the ignorant it is difficult, for the discerning few it is very easy. Never think of anything but the unbroken unique Brahman. By a long practice of this, you will easily forget the non-self. It cannot be difficult to remain still without thinking anything. Let not thoughts arise in the mind; always think of Brahman.
In this way all worldly thoughts will vanish and thought of Brahman alone will remain. When this becomes steady, forget even this, and without thinking ‘I am Brahman’, be the very Brahman. This cannot be difficult to practise.
Now my wise son, follow this advice; cease thinking of anything but Brahman. By this practice your mind will be extinct; you will forget all and remain as pure Brahman.
Never think of anything but the unbroken unique Brahman…When this becomes steady, forget even this, and without thinking ‘I am Brahman’, be the very Brahman. This cannot be difficult to practise.
It is not only Sage Vasistha who tells us we need to ‘forget all’. In the Ashtavakra Gita, sage Ashtavakra says in chapter 16, verse 1:
‘My son! You may recite or listen to countless scriptures, but you will not be established in the Self unless you forget all.’
Similarly Ramana Maharshi says in his text ‘Who am I?’:
‘Eventually all that one has learnt will have to be forgotten’
In the traditional path of Knowledge or Jnana, first we are to know our True Self (Atman) and know this to be the same as the Absolute (Brahman). Then we are to be still and renounce all desires.
This spiritual knowledge (Jnana) of ‘I am Brahman’ (Aham Brahmasmi) allows the mind to become still and desireless. Note this does not mean that the body becomes totally inert – no – rather it continues to function naturally according to its destiny (Prarabdha Karma) until the body dies.
Shankara states this multiple times, eg, in Vivekachudamani, and also in his many commentaries, eg. in his commentary upon the Kena Upanishad – in his introduction to the Kena Upanishad Shankara writes:
And [the Self] being eternal, it is not to be secured by any means other than the cessation of ignorance. Hence the only duty is to renounce all desires after the realisation of the unity of the indwelling Self and Brahman.
This is akin to Self-Surrender, as spoken by Sri Ramana Maharshi:
There is no destiny. Surrender, and all will be well. Throw all the responsibility on God. Do not bear the burden yourself. What can destiny do to you then?”
and again here:
Question: Surrender is said to be Bhakti [the path of devotional love]. But Sri Bhagavan [Ramana Maharshi] is known to favour enquiry [ie. the path of Knowledge or Jnana] for the Self. There is thus confusion in the hearer.
Ramana Maharshi: Surrender can take effect only when done with full knowledge. Such knowledge comes after enquiry. It ends in surrender.
13 thoughts on “The ‘ultimate means’ to liberation”
“Be still and know I am God” I am not the Doer. ” I live yet not I but Christ lives in Me” But if I am not the Doer, who IS? God? But am I not One with God? How does not being the Doer fit in with the concept of Non-duality?
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It’s all pointing at the same thing, the illusion of separation. Get it?
I get that I am not the Doer in the sense that what is happening in life is beyond my control … “Good and bad” is a consequence of consciousness for the purpose of discovering my incorruptible and indestructible self. However when it appears that there are two choices seemingly good and the one a chose turns out to be “bad” is that good?
In other words .. I am the Doer.. I just don’t know it on the finite level…that would spoil the process of discovery and the unfolding wisdom of knowing Illusion and Reality. I guess.
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Realising this ‘no-doer’ on the finite level is a part of what is often called enlightenment. See here: